• The Journal of the Korea Contents Association
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• v.15 no.2
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• pp.163-176
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• 2015

This study aims to decode newly 'Mojookjirangga' of the Sillian songs on higher viewpoint that is to integrate previous decodings; furthermore to discuss a musical composition of the Sillian song. So to speak, when we read 'hoe(廻)' as 'gam(감)-' instead of 'dol(돌)-' in the song 'Mojookjirangga' which was written in Chinese Characters, such a decoding contributes largely to grip the deep meaning-structure of the elegiac song. Consequently we are able to sing that 'Mojookjirangga' according to the characteristics of national music. However the characteristics of national music are 1) the length of a phrase makes a rhythm, 2) the first beat is strong beat and becomes more and more weak, 3) there are shaking sounds on the long rhythm and changing vowels, 4) there is deep and great dignity in those national music songs. Then we can find those characteristics easily at Sijo-songs. In fact, the Sillian songs and Sijo-songs of Chosun period are more popular music. Then we are going to sing 'Mojookjirangga', referring to the method of Sijo-song and the characteristics of national music. Nowadays such an attempt is to contribute to enrich our national culture and to make the global Korean-stream more abundant.

• Food Science and Industry
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• v.45 no.2
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• pp.10-18
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• 2012

Maesil began to grow in Gwangyang after the old Mr. Yulsan Kim Oh-cheon brought 5,000 trees of maesil(Prunes mume) from Japan in 1931. Today, Gwangyang maesil comprises approximately 25% of total national output. Gwangyang produces a variety of foods, manufactured foods and beverages using maesil. Besides, numerous tourists came to the 15th Gwangyang International Ume Flower Culture Festival to enjoy the festival and appreciate blossoming ume flowers. More than 1.9 million people visited Blue Ume Flower Farm in Gwangyang in the year of 2010. As many visitors came to the city simultaneously, however, there occurred confusion. So, it is thought that the following measures are necessary to enhance the tourism value of Gwangyang maesil. First, a symbolic story for Gwangyang maesil or maehwa(ume flower) needs to be created. Second, snack foods for sightseers need to be developed. Third, diverse attractive elements to prolong tourists' stays are worth developing. Fourth, it is necessary for Gwangyang to hold competitions for ideas to activate tourism through maesil. Fifth, Gwangyang needs to promote collaborative development of tourist items and collaborative tourism marketing in close cooperation with neighboring cities and counties. Finally, it is worthwhile for Gwangyang to host an international fruits and seeds exposition or exhibition and it needs to strengthen active promotion and marketing suitable for the Smart Age.

• Journal of The Geomorphological Association of Korea
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• v.19 no.2
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• pp.51-68
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• 2012

This paper aims to investigate the value in culture, history and ecology of the Mt. Palgong. It attempts to build the strategy for making use of The Mt. Palgong by literature survey, interview, and field survey. The main results are as follows: 1) The boundary of physical geography of the Mt. Palgong is classified into two. The boundary of the Mt. Palgong limits to granite mass block in a narrow sense, while in a broad sense, the boundary of the Mt. Palgong includes a contact aureole to be bordered on the Mt. Palgong granite mass block. The boundary from a cultural viewpoint limits to Daegu city(excluding Dalseong county) and Gyeongsan city, Yeongcheon city, Gunwi county and Chilgok (Dongmyeong-myeon, Giseong-myeon) in Gyeongbuk province. 2) In the geological boundary, one of the south-west slope is clearer than that of the north-east slope of the Mt. Palgong. The landforms such as tor, sheeting joint and gutter are well developed as a whole. Mountain landform such as boulder stream, polygonal cracking is relatively well developed on the south-west slope, while river landform is relatively well developed on the north-east slope of the Mt. Palgong. 3) It is necessary to develope various masterpiece of interesting stories related to Mt. Palgong in order to make the Mt. Palgong excellent tour complex. 4) It is desirable to designate the Mt. Palgong as a national park for systematic management. A master plan should be ultimately designed to raise brand value of Daegu city, and make good identity of the city by restoring 'The Mt. Palgong Jecheondan' and registering 'Gatbawi' as world heritage. 5) It is reasonable that the method of development in The Mt. Palgong should be based on the pattern of 'slow life town'. 'The Mt. Palgong museum' will then be designed to give visitors all the informations on The Mt. Palgong.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.9 no.2
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• pp.481-491
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• 2019

The wall paintings of the Afrasiab Palace in Samarkand, Uzbekistan, located at the center of the Silk Road where the culture of the East and the West crossed from ancient times to the Middle Ages, have been unearthed in 1960s and attracted attention from academia. In particular, two characters wearing a Korean ancient hat (Jougwan), who were considered to be ancient Korean, were found in the western wall. The wall depicted the Coronation of King Barfuman of Sogdiana Kingdom in 7th century. It is being used as an important feed for studying the international situation and cultural characteristics at that time. This mural, which is now in the Historical Museum of Afrasiab, contain four different paintings at each side, and has its own cultural characteristics and elements. Nevertheless, there has been no development of storytelling and cultural contents using it. The purpose of this study is to find out how to develop and utilize cultural contents and characters based on the paintings of west wall of Afrasiab palace. To this end, we visited the museum and investigated the mural as well as surveyed many academic materials.

• 지역과문화
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• v.7 no.3
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• pp.23-48
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• 2020

Hahoebyeolsingut Talnori, which is under permanent performance, has lost its relevance to folklore and rituals of the villagers and has secured the possibility of change depending on the actor's choice. This article seeks to expand the current stuck performance of Hahoe mask play, which has great significance as a play and play for the audience. To this end, We studied the possibility of expanding the performance of Hahoe Talnori by trans-identity of the Choragi. Chorangi character derides yangban, seonbi and monk, who are representatives of the establishment. Those who have a consciousness of potential transformation, those who passively represent the masses, and those who are tacitly authorized by the audience to ridicule the ruling class. The audience feels exhilarated by the super-cool, but at the same time reduces the limits. We transformed Chorangi who is clever but cannot overcome the limits of his status, into a character with a sense of transformation by applying the method of turnning identity and changing identity of the theory of trans-identity. And I applied the method of expansion of the media conversion storytelling theory to create a new Chorangi Madang that conforms to the audience's needs and the spirit of the times. In addition to the performance of Yangban Seonbi Madang(Act of Nobleman and Scholar) which ends with an ambiguous reconciliation, we wanted to complete it in a way that even today's audiences could accept by applying the function of the Hahoebyeolsingut Talnori ambassador and the principle of implementation. And We writed it in a script. This article is meant to be an experimental study that attempted to transform traditional performing arts in the context of new creation of tradition. Preservation and transmission of traditional performing arts are important, but it is necessary to move forward according to the trend and spirit of the times.

• Smart Media Journal
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• v.12 no.1
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• pp.77-91
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• 2023

Interaction methods and technologies for mutual exploration based on user behavior are evolving variously. Especially, in recent years, with the development of a wide range of sensors, they have developed from contact to non-contact methods. However, developers' senseless definitions of the interaction methods have made the exploration process quite complicated, which rather creates the hassle of users needing to learn the interaction guide defined by the developers before experiencing the exhibition contents. In this context, in order to make visitors smoothly communicate with exhibition contents, a preliminary study on easy interaction for users of various ages is needed, and in particular, research on improving the usability of user interaction is also essential when developing non-contact exhibition contents. So, in this study, a method to reduce the confusion between developers and users was sought by researching non-contact interaction that could be universally interacted with in the field of exhibition contents and proposing behavior designs. First, based on the narrative structure of cultural resources, existing studies were reviewed and the points of interactions as cultural contents were derived. Then the most efficient search process was selected among non-contact behaviors based on hand gestures that allow users to naturally guess and learn interaction methods. Furthermore, on the basis of the meaning of non-linear narrative-based interaction and the analysis results of spatial behavior elements, affordance behavior with high learning effect and efficiency was derived. Through this research process, an action that helps users to understand non-contact interaction naturally in the process of exploring exhibition-type cultural contents and to utilize non-contact interaction in the process of immersion in exhibition contents is proposed as a final model.

• (The) Research of the performance art and culture
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• no.32
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• pp.489-524
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• 2016

This study examines the birth of a genre, the $Sekky{\bar{o}}bushi$ Misemono Opera, focusing on how it accepted and modernized Katarimono $Sekky{\bar{o}}bushi$. Unlike earlier studies, it argues that Terayama was clearly different from other first-generation Angura artists, in that he rebirthed the medieval story $Sekky{\bar{o}}bushi$ as a modern Misemono Opera. Shintokumaru (1978) was directed by Terayama $Sh{\bar{u}}ji$, a member of the first generation of Japan's 1960s Angura Theatre Movement. It takes as its subject the Katarimono $Sekky{\bar{o}}bushi$ Shintokumaru, a story set to music that can be considered an example of the modern heritage of East Asian storytelling. $Sekky{\bar{o}}$ Shintokumaru is set in Tennoji, Japan. The title character Shintoku develops leprosy as a result of his stepmother's curse and is saved through his fiancee Otohime's devoted love and the spiritual power of the Bodhisattva Avalokitesvara. In this work, Terayama combined the narrative style of $Sekky{\bar{o}}bushi$ with J.A. Caesar's shamanistic rock music and gave it the subtitle 'Misemono Opera by $Sekky{\bar{o}}bushi$'. He transforms its underlying theme, the principle of goddesses and their offspring in a medieval religious world and the modori (return) instinct, into a world of mother-son-incest. Also, the pedestrian revenge scene from $Sekky{\bar{o}}bushi$ is altered to represent Shintokumaru as a drag queen, wearing his stepmother's clothes and mask, and he unites sexually with Sensaku, his stepbrother, and ends up killing him. The play follows the cause and effect structure of $Sekky{\bar{o}}bushi$. The appearance of katarite, a storyteller, propelling the narrative throughout and Dr. Yanagida Kunio is significant as an example of the modern use of self-introduction as a narrative device and chorus. Terayama $Sh{\bar{u}}ji^{\prime}s$ memories of desperate childhood, especially the absence of his father and the Aomori air raids, are depicted and deepened in structure. However, seventeen years after Terayama's death, the version of the play directed by Ninagawa Yukio-based on a revised edition by Kishida Rio, who had been Terayama's writing partner since the play's premier-is the today the better-known version. All the theatrical elements implied by Terayama's subtitle were removed, and as a result, the Rio production misses the essence of the diverse experimental theatre of Terayama's theatre company, $Tenj{\bar{o}}$ Sajiki. Shintokumaru has the narrative structure characteristic of aphorism. That is, each part of the story can stand alone, but it is possible to combine all the parts organically.

• Cartoon and Animation Studies
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• s.50
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• pp.327-347
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• 2018

From the end of the 18th century to the end of the 19th century, the late 19th century was a genre of a new art that was in contrast to the distribution between social class and low class, and it was also a popular culture that attempted to transform the late Joseon Dynasty's social class. It is no exaggeration to say that it is the origin of the Korean folk art, started as popular art concepts, use colorful techniques and decorations which doesn't yield to ordinary iconography. But, because of the attempt of this technique was used by lower class, the meaning of the idea was lowered from iconography to secular picture. Ethics character picture, passed on to the present from going through the upheaval cultural time, was started from secular picture and transformed into hyukpil time illustration, and it represented popular arts until now. This thesis aims to reflect the meaning, various visual expressions and the lifestyle of Ethics Character Picture of filial piety and brotherly love, which is a unique genre of popular arts. Also, propose to suggest about the kinetic typography using video media, and how the traditional ethics character picture, which are combined with video technology, effects to the advertisements. These kind of attempts will show the world about the korea's traditional contents, and through the various media information it can be recreated as national symbolic key words. Furthermore, its meaningful to pass down the noble and cultural Ethics Character Picture of filial piety and brotherly love to younger generations. And by realigning to modern expression, it is predicted that it will be significantly meaningful to pass down and make the younger generations to understand to spirit of the ancestors. This will allow various attempts to reconstruct various items of contents from Korea's traditional contents to new media content that merged with video media.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.154-167
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• 2014

The results of this study conducted to identify the substance, regional characteristics or landscaping of Namwon Yonghogugok, which is the only valley of Jiri Mountain, based on Kim Samun's 'Yonghokugok-Gyeongseungannae(龍湖九曲景勝案內)', 'Yongseongji(龍城誌)' and position, meaning of letters carved and projection technique by ArcGIS10.0 on the rocks are as below. The feature landscapes of the canyon of Yonghogugok, which is an incised meander and one of the Eight beautiful scenery of Namwon, ponds, cliffs and rocks generated with metamorphic rocks and granites weathered by rapids torrents. As a result of measuring the GPS coordinates of the letters carved on the rocks, excluding the 3 Gok Hakseoam and the distances based on the origin and destination of the letters carved on the rocks using the API(Application Programming Interface) function of Daum map, the total distance of Yonghogugok was 3.5km and the average distance between the each Gok was 436.5m. It is assumed that Yonghogugok was designated by Sarim(士林) of the Kiho School(畿湖學派) related to Wondong Hyangyak(元洞鄕約) which is the main agent of Yonghojeongsa(龍湖精舍), the forerunner of Yonghoseowon(龍湖書院), between the late Joseon Dynasty and the early Japanese colonial era, in 1927. Its grounds are the existence of Yonghoyeongdang mentioned on 'Yonghojeongsilgi'(龍湖亭實記), records of 'Haeunyugo(荷隱遺稿)', 'Yonghopumje(龍湖品題)' of Bulshindang(佛神堂), 'Yonghojeongsadonggu Gapjachun(龍湖精舍洞口 甲子春)' letters carved on the rocks and 'Yonghogugok-Shipyeong(龍湖九曲十詠)' posted on Mokgandang of Yonghoseowon. Comprehensively considering the numerous poetry society lists carved on the stone wall of Punghodae(風乎臺), the Sixth Gok Yuseondae, its stone mortar, 'Bangjangjeildongcheon(方丈第一洞天)' of Bulshindang and Gyoryongdam(交龍潭), the Yonghoseokmun(龍湖石門) letters carved on the rocks, Yeogungseok adjacent to the First Gok and Fengshui facilities, centered on Yonghoseowon and Yonghojeong, Yonghogugok can be understood as a unique valley culture formed with the thoughts of Confucianism, Buddhism, Taoism and Fengshui. 'Yonghogugok-Gyeongseungannae' provides very useful information to understand the place name, called by locals and landscaping aspects of Yonghogugok in the late Joseon Dynasty. In addition, the meaning of "Nine dragons" and even though 12 chu(湫: pond) of Yonghogugok Yongchudong including Bulyeongchu, Guryongchu, Isuchu, Goieumchu and Daeyachu are mentioned on Yongseongji, a part of them cannot be confirmed now. Various place names and facilities relevant to Guryong adjacent to Yonghogugok are the core of the place identity. In addition, the accurate location identification and the delivery of the landscaping significance of the 12 ponds is expected to provide landscaping attractiveness of Yonghogugok and become very useful contents for landscaping storytelling and a keyword of storyboard.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.4
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• pp.24-41
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• 2013

This study aims to investigate the complex planning processes and design ideas of the Gwanghwamun Plaza which was opened in 2009. The opening of the plaza was significant as it was built in order to restore the symbolic meaning of axis in the historical Joseon Dynasty that was distorted during the Japanese Imperialism. The plaza itself attracts many citizens and tourists by providing the empty ground carrying historical ambiences around. In this paper, the story of the Gwanghwamun plaza will be summarized. Particularly, the background of promoting the project will be discussed and the whole planning process will be dealt with. The plaza was realized through several stages. First, the planning stage will be reviewed. The planning stage had been a quite long process since the initial idea was discussed. Since the early 90s, the political decision of making the plaza was made through the change of people's understanding toward public space. At this stage, the city government worked together with diverse citizens and professionals to share the vision and to realize the right decision in making the plaza. Second, the design stage will be elaborated in detail. This is the second design stage. The former was the idea competition and the latter was the turn-key base. The final design scheme emphasized the restoration of symbolic axis and the forgotten Yukjo Street. The scheme consists of four zones such as history restoration zone, prospect and history representation zone, culture zone, and the urban zone. Through the whole design process, the original idea remained as it was. The design concept was "a place of memory and prospect." It emphasizes the history representation, view corridor, cultural activities platform as well as the emptiness and flexibility of the basic premise of the plaza. Finally, the construction stage will be discussed. There were some additions and omissions in the construction process. The design chances in the construction stage will be reviewed in detail. After the opening of the plaza, there were some changes in the detail design. We will discuss how and why these modifications were made. In the end, the social and cultural implication of the plaza will be discussed. The storytelling of the Gwanghwamun Plaza will contribute to the clear understanding of planning and design process of pubic places. Based on this reflection, we are able to think about some suggestions of public projects for the future.